PSALM CXXVIII. (S\'c6PE .) The Church of God is invincible: her persecutors come to nothing. Houses. Which were flat, so that grass might grow, but the heat of the climate would not suffer it to come to perfection. --- Up. (St. Jerome) --- Chaldean, "flourish," as some copies of the Septuagint read. Yet Hammond, &c., declare for our version. The precise import of the Hebrew is not known. The same comparison occurs, (4 Kings xix. 26.; Calmet) and Plautus says, Qualis solstitialis herba paulisper fui, &c. (Pseud. i.) (Haydock) Upon you. Chaldean adds, "and they did not reply." --- We, &c. (Haydock) --- The custom of blessing reapers continued in the days of St. Augustine, Ruth ii. 4. (Calmet) --- The wicked render themselves incapable of deriving benefit from the good wishes of others. (Berthier) Canticle. David might compose it after his sin, though it might suit the captives, and all sinners, as well as the souls in purgatory. (Berthier) --- It has long been recited in their behalf. (Worthington) --- Depths of the prison of expiation, or from this vale of misery, (Berthier) captivity, (Calmet) and from the bottom of my heart. (St. Chrysostom) Mark. Hebrew, "observe or keep." --- It. Hebrew, "who shall stand upright, (Calmet) or make opposition." (Haydock) --- We all stand in need of mercy, as none can stand before the rigours of divine justice. (Worthington)Si quoties homines peccant, sua fulmina mittat Jupiter, exiguo tempore inermis erit. (Haydock) Law. That promises of pardon contained therein. (Worthington) --- Hebrew is now different from what the ancient interpreters read. (Calmet) --- "Therefore shalt thou be feared." (Montanus) (Haydock) --- Symmachus and Theodotion agree with us. Word. And promises that the captivity should end, (Calmet) and sin be remitted. (Haydock) From. Or Hebrew, "more than the morning watch; yea, more than the morning watch." I expect my deliverance with greater eagerness than sentinels do the return of morning. All the day and night long I am filled with these sentiments. (Calmet) --- The hope of penitents resembles the watches of the day, which are more comfortable than those of the night. (Worthington) Redemption. Our Saviour affords the greatest consolation. (Worthington) --- He will save the people, Matthew i. 21., and 1 John ii. 2. (Berthier) PSALM CXXIX. (DE .) A prayer of a sinner trusting in the mercies of God. The 6th penitential psalm. Of David, is not in Septuagint. But he probably composed this psalm to exculpate himself from the accusation of pride. (Berthier) --- It may agree with Esther, Nehemias, &c., 2 Esdras v. 15. (Calmet) --- David proposes his own humility to the imitation of others, without any evil intention. (Worthington) --- Sometimes the saints may speak their own praises, as St. Paul, did, particularly when they are inspired. (Berthier) --- Above me. This deportment is admirable in the great. (Calmet) --- We must neither undertake nor pry into things above our ability. (Menochius) So reward, &c. The meaning is, that according to his disposition with regard to humility, so he expected a reward in his soul to return to him, and stick as close to him as the child just weaned, which would willingly never be separated from the mother. (Challoner) --- If I was not humble, may my soul be treated like an infant, &c. Hebrew, "If I did not render (or humble and silence) my soul, like an infant weaned from his mother, let my soul be to me as a weaned child." I willingly submit to all thy rigours, if I did not adore thy ways in silence and in humiliation. (Calmet) --- The text may be differently rendered. (Berthier) --- As children come willingly to their mother, so the child of God approaches to Him, though he may not always find the same sweetness; and he expects that he will be rewarded accordingly. (Worthington) --- Gemul means, "a weaned infant, or a reward." (Du Hamel) Israel. This occurs in the preceding psalm. (Calmet) --- David encourages all to hope by his own experience. (Worthington) PSALM CXXX. (DOMINE NON EST.) The prophet's humility. David. Jesus Christ, (St. Hilary, &c.) or the pious king David, when he intended to build the temple. Solomon adopts some of the verses at his dedication, (ver. 8., and 2 Paralipomenon vi. 41.; Haydock) and some have attributed the psalm to him, to the captives, or to some prophet in the time of the Machabees, though the prophets then, in fact, appeared no longer. (Berthier) See Psalm xliii., lxxiii., lxxvi., lxxxviii., and xcviii. --- The Jews allow, that some verses regard the Messias, of whom the whole may be explained in a spiritual, (Calmet) or even in the second literal sense. (Berthier) --- It is usual for David, Moses, &c., to speak of themselves in the third person. (Worthington) --- Meekness. Hebrew also, "humility," (Calmet) or "affliction," (St. Jerome) as the prophet might have all this in view. David gave abundant proofs of his humility (2 Kings vii. 2, 13.; Berthier) and moderation, and was greatly afflicted all his life. (Haydock) --- Blessed are the meek, Matthew v. Christ has set before us his own example. Jacob. Probably after he had removed the ark to Sion. (Berthier) --- What is omitted in one place, is thus explained elsewhere. (Calmet) --- David had a most earnest desire to build the temple; and though the honour was reserved for his son, he prepared the materials. (Worthington) --- He acknowledges that without God, he cannot perform his vow. (Berthier) --- We have engaged to be the temples of God. (St. Augustine) PSALM CXXXI. (MEMENTO DOMINE.) A prayer for the fulfilling of the promise made to David. If. He expresses his vow in the form of an imprecation, without expressing the penalty, as he submits to the rigour of God's justice, if he proves faithless. (Calmet) --- He vows to take no rest, till he might, if it so pleased God, find a place to build a temple. (Worthington) --- This he discovered; yet was not permitted to execute his pious designs. How does his fervour confound our neglect of salvation! (Haydock) --- Self-love shuts the door of our heart against Christ. (St. Augustine)